As seen in part one, classical thinkers followed
two strategies to justify the “humanity” of their major gods
despite the clear astronomical nature of the latter: they would
either adduce a story of catasterism, explaining how a certain
“human being” was once placed in the sky as a star or a planet,
or they would redress the celestial connotations of such gods as
“scientific accomplishments” of the people they had been
supposed to be.
As a further example of the latter, Uranus, the first supreme
sky god in Hesiod’s system, was downgraded to a humble
scientist:
“… Since he was a careful observer of the stars he foretold many
things which would take place throughout the world; and for the
common people he introduced the year on the basis of the
movement of the sun and the months on that of the moon, and
instructed them in the seasons which recur year after year.
Consequently the masses of the people, being ignorant of the
eternal arrangement of the stars and marveling at the events
which were taking place as he had predicted, conceived that the
man who taught such things partook of the nature of the gods,
and after he had passed from among men they accorded to him
immortal honors, both because of his benefactions and because of
his knowledge of the stars; and then they transferred his name
to the firmament of heaven, both because they thought that he
had been so intimately acquainted with the risings and the
settings of the stars and with whatever else took place in the
firmament, and because they would surpass his benefactions by
the magnitude of the honors which they would show him, in that
for all subsequent time they proclaimed him to be the king of
the universe.”
Although the disavowal of theism, implicit in Euhemerism, comes
a step closer to a modern understanding of the “gods”, the
fallacy at the root of this theory is exposed by the almost
ridiculous abundance of early and virtuous astronomers the
Euhemerists ended up with. Moreover, hardly any human society
have dispensed with the astral component of myth entirely; no
matter how persistently artisans and ritual actors modeled the
gods on human beings, traces of the cosmic nature of these
entities nearly always survived.
Even Plutarch, in fairness, recorded the opinion of “... some
who without reservation assert that Osiris is the Sun … and Isis
is none other than the Moon”, while heaping scorn on Euhemerus,
who “... drew up copies of an incredible and non-existent
mythology, and spread atheism over the whole inhabited earth by
obliterating the gods of our belief and converting them all
alike into names of generals, admirals, and kings, who,
forsooth, lived in very ancient times and are recorded in
inscriptions written in golden letters at Panchon, which no
foreigner and no Greek had ever happened to meet with, save only
Euhemerus.”
In a structural way, the deathblow to Euhemerism is given by the
comparative approach to mythology, as increasingly refined sets
of intercultural parallels help to filter out universal motifs
from incidental, secondary and local additions. Clearly,
worldwide motifs such as a divine creator of the sky or a giant
being upholding the sky with his arms are not satisfactorily
explained on the postulate of a separate ‘real historical
person’ for each individual case. A much more economic
interpretation is that such motifs trace to forms and movements
once observed in the sky by the people that devised the myths.
Yet in that case, why did people worldwide tend to depict these
gods in terms of human beings? A combination of two different
factors may be at work here. Firstly, anthropologists point out
that the concept of “ancestor” was a fuzzy one in most
traditional societies, where the “totem” ancestor of a tribe or
clan could be anything from a mammal, a bird, a plant, or a
rock, to an actual human being. Inherited myths of the deeds of
such diverse ancestors – all modeled on celestial apparitions –
may only secondarily and by degrees have been interpreted as
human ancestors in the modern, “meaningful” sense.
Secondly, on-going interdisciplinary investigation suggests that
the high-energy density auroral pillar accountable for much of
“creation mythology” in various stages of its evolution showed a
distinct human likeness. The column itself, bifurcated at its
top and bottom ends and featuring radiant orbs at its apex and
bottom, would have struck human observers as a giant luminous
“man” looking down from the highest heavens. And the multitudes
of glowing sparks emitted in this configuration would have
vacillated in appearance between “stars” and little people
frolicking in the sky.
With this in mind, Euhemerism may be vindicated in the sense
that many of the plasmatic prototypes of the gods and goddesses
looked somewhat like human beings. But of course this is still
very different from Euhemerus’ more down-to-earth belief that
real people formed the first deities.
Contributed by Rens Van der Sluijs
www.mythopedia.info
Further Reading:
The Mythology of the World Axis; Exploring the Role of Plasma
in World Mythology
www.lulu.com/content/1085275
The World Axis as an Atmospheric Phenomenon
www.lulu.com/content/1305081